We have now traced, in outline, the development of the Otherworld theory in Irish legend, from its primitive conception as a Land of Cockayne, presided over by the Dagda, with his inexhaustible ale-vat and ready-roasted pigs, to its identification with the Terrestrial Paradise, though without losing its distinctive features. One step only remained to be taken before the _Imram_, thus modified, should pass beyond the country of its birth, and assume a prominent place in the literature of mediæval Europe. This step was taken in the group of stories--some legendary, others more or less historic, though intermingled with legendary matter--which narrated the voyages of the Irish Saints, or, rather, in that most famous example of its class which purports to give an account of the travels of St. Brendan of Clonfert, surnamed ‘the Voyager.’ So entirely does it surpass all others in popularity and influence, and especially in those circumstances which connect it with our subject, that it may be taken as the representative of its class; as, however, it is later in date of composition than the _Fis Adamnáin_, and even reproduces some passages of the latter, it may be left for a later section. The authors of the Voyages of the Ui Corra, and of Snedgus and Mac Ríagla, had not only given an entirely Christian tone to the _Imram_, but, without abandoning the imagery of the Otherworld handed down by the national traditions, had blent therewith a number of conceptions derived through the medium of the Apocalyptic literature of the early Church from both classical and Hebraistic sources. Further, they prepared the transition from the _Imram_ to the _Fis_.[144] The Visions of the Saints figure prominently in the hagiology of Ireland as of other countries; not all of them, however, related to the Otherworld, or, in particular, treated the Otherworld as a subject in itself, and not merely as the medium for conveying some moral lesson, or for revealing the fate of an individual. Adamnán, in his _Life of St. Colm Cille_, one of his authentic works, states that the saint was often rewarded with angelic intercourse, and received frequent revelations concerning the fates of the good and of the wicked.[145] However, the most famous of these Visions, with the exception of that of Adamnán, were those of St. Fursa (_c._ 570-_c._ 650 A.D.), which derived additional celebrity from the mention made of them by Bede in his _Ecclesiastical History_.[146]